The Gist of Practicing the Lotus Sutra

Nichiren taught that “beginners should refrain from giving alms, observing the precepts, and the rest of the first five bodhisattva practices, and for the present should instead take up the practice of Namu Myoho Renge Kyo which is the spirit of the single moment of understanding by faith and the stage of rejoicing” (WNS4, p. 110) and that, even regarding the sixth perfection of wisdom, “because we are not yet fit for wisdom, faith must substitute for wisdom.” (WNS4, p. 109) Because of this, some people seem to feel that Nichiren Buddhists are thereby free to indulge in the opposites of the six perfections, which are the six obscurations: stinginess, immorality, ill-will, indolence, distraction, and foolishness. Nichiren never says this, of course. He frequently exhorts his followers to be mindful and act impeccably as befitting those who say they are upholding the Lotus Sutra. The honored writing (gosho) of Nichiren called “The Emperor Sushun Letter” is a good example of this.

The letter was written to Nichiren’s follower Shijo Kingo, a retainer in a branch family of the Hojo clan who controlled the Kamakura shogunate. The letter was written to express Nichiren’s gratitude for Shijo Kingo’s offerings of clothing, food, and money to support Nichiren and his disciples at Mt. Minobu. Many, if not most, of Nichiren’s letters during his time at Mt. Minobu were letters of gratitude to his supporters, without whom he could not have survived, let alone continued to teach his immediate disciples and followers around the country about the Lotus Sutra and the practice of Odaimoku. In this, we see that generosity, the giving of alms, was indeed a practice that Nichiren acknowledged and encouraged as an expression of faith in the Lotus Sutra and its votaries.

The practice of generosity, observation of the precepts, and the rest of the six perfections may not be formally practiced in Nichiren Buddhism as the way to attain buddhahood, but that is because we attain buddhahood through faith in the Sutra of the Lotus Flower of the Wonderful Dharma, which teaches that we are all on the path to buddhahood and that buddhahood is active in our lives already. The signs of buddhahood already being within our lives are the manifestation of such virtues as generosity, self-discipline, patience, the zeal to uphold the spirit of the Lotus Sutra, meditative calm, and last but not least the all-encompassing wisdom of buddhahood. In Nichiren Buddhism, therefore, the six perfections are not the means to the sudden awakening to buddhahood, they are the modes of our gradual cultivation that follows our awakening through faith in the Lotus Sutra. Here is what Nichiren tells Shijo King:

In Buddhism, there is an important teaching that virtue stored within will naturally rise to the surface. Never-Despising Bodhisattva in the Lotus Sutra bowed to passersby, saying, “I have heartfelt respect for you.” The Lion’s Roar Bodhisattva chapter in the Nirvana Sutra says that all sentient beings have Buddha-nature. It is stated in the Awakening of Faith in the Mahayana by Bodhisattva Ashvaghosha, “As the wisdom of enlightenment works within, delusions are exterminated and, in turn, the Dharma body of enlightenment appears.” The same is preached in the Treatise on the Stages of Yoga Practice written by Bodhisattva Maitreya. These passages all mean that the internally hidden virtue will spontaneously rise to the surface. (WNS4, p. 126)

Notice that Nichiren cites not only the Lotus Sutra, but also the Nirvana Sutra, the Awakening of Faith in the Mahayana, and the Treatise on the Stages of Yoga Practice. Nichiren does not always confine himself to the Lotus Sutra to make a point about Buddhist teachings and practice. He utilizes whatever is in harmony with the message of the Lotus Sutra and that will guide and encourage his followers. In this case, the point is that we don’t practice virtue to attain buddhahood, we practice virtue as an authentic and spontaneous upwelling of the buddhahood that is already our true nature.

However, this does not mean that we should become complacent or assume that we can do whatever we want or be careless about what we think, say, and do. In the case of Shijo Kingo, it is clear from what Nichiren writes to him in this and other letters that he was fond of going out drinking with the boys, that he could get quite impassioned and worked up, and was someone who did not hold back from saying what was on his mind, even when it would better hold one’s temper and temper one’s words. In this letter, Nichiren tells him: “Whenever you get angry, it is clearly written on your face. Please remember that at no time do gods or deities protect those who are short tempered. It is true that you are destined to become a Buddha, but isn’t it regrettable for you to get hurt, pleasing your enemies and causing us grief?” (WNS4, p. 127) Carefully consider what Nichiren is saying here. Ultimately, our practice may put us in touch with our buddha-nature and allow us to begin expressing it, but that will not prevent the undermining of our own faith and practice in the present moment and immediate future if we give in to our stupidity and lack of self-control and end up making bad causes that will certainly harm ourselves and the people around us.

Nichiren exhorts Shijo Kingo to be wary and careful in his conduct. In this case, it was not a matter of “as if” his life depended on it. His life literally depended on his conduct. Shijo Kingo had very real enemies who were willing to murder him if they could catch him alone and unaware. Nichiren advises him to not only watch out for ambushes but to make sure he takes care of his brothers and other believers in the Lotus Sutra so that they can watch out for each other. Nichiren tells him, “There is no stronger ally than the brothers when you counter the enemy who try to ambush you. It is important for you to always get along with them. I am afraid you may not follow my advice because of your short temper. If so, my prayer for you will be in vain.” (WNS4, p. 128)

Further on in the letter, Nichiren tells Shijo Kingo,

I still remember vividly how you accompanied me to Tatsunokuch holding my horse by the bridle, and breaking into tears when I was about to be beheaded there. I will never forget this no matter how many lifetimes come and go. If by chance you should fall into hell, I will refuse the invitation of Shakyamuni Buddha to become a buddha. Instead, I will go to hell with you. If we both entered hell, how could it be possible that we would not find Shakyamuni Buddha and the Lotus Sutra there? (WNS4, p. 128)

It is very touching to read how Shijo Kingo accompanied Nichiren to what he thought would be his execution, and how Nichiren tells Shijo Kingo he would never abandon him even if he were to fall into hell. This reminds me of a dialogue between the Zen Master Zhaozhou (778-897) and an official.

An official asked Zhaozhou, “Will the master go into hell or not?”

Zhaozhou said, “I entered hell long ago.”

The official said, “Why do you enter hell?”

Zhaozhou said, “If I don’t enter hell, who will teach you?”

(Zen’s Chinese Heritage, p. 159)

Zhaozhou was making a point about skillful means and solidarity/compassion, but also being a bit of a smart-aleck. In Nichiren’s case, I think he was warning Shijo Kingo that his conduct might very well lead him into hell but that Nichiren’s care for him was unshakeable. Furthermore, if they can both support each other they will be able to find the Buddha and the Lotus Sutra in any circumstances and transform those circumstances. Nevertheless, Nichiren is also implying that it is not necessary to take the hard way if we can just manage our temper and support each other right now before things get hellish.   

Nichiren exhorts Shijo Kingo, “Be sure your actions do not go against my advice. If you choose to disregard my counsel do not blame me later.” (WNS4, p. 129) This does not sound like someone who believes that all you have to do is chant Odaimoku and then you can do anything you want. He has warned Shijo Kingo repeatedly that he must be circumspect, control his temper, and get along at least with his brothers and fellow Buddhist practitioners. His actions will have consequences, some of which could be fatal to him.

Nichiren also tells him, “Do not complain to others about hardships in life. If you become a lay priest just to abandon everything because life is too much to bear, you forsake the way of wise people.” (WNS4, p. 129) Further on he says, “Life as humans is as unstable as a drop of dew on grass. It is important, however, to live to earn honor even for a day rather than to live as long as 120 years without distinction.” (WNS4, p. 129) This is interesting coming from a Buddhist monk. Nichiren does not encourage his disciples to simply leave the world as if it did not matter. He counsels him to live an honorable and praiseworthy life by fulfilling his duties as a retainer, his lord’s physician, and as a husband and father. Furthermore, he should do these things without wallowing in self-pity and negativity. Nichiren certainly had monastic disciples, lay priests, and lay nuns as followers, but he did not encourage the view that monasticism should be used as a way to escape from life’s hardships and responsibilities. For Nichiren, being a monastic was not a retirement plan, it was a vocation of total dedication to teaching and living, or dying for, the Lotus Sutra, a vocation that must be free of any other duties or obligations. 

I would encourage people to read this entire letter and take it to heart. Every sentence is worth considering deeply, but there are two more passages in particular that I think we should keep in mind when it comes to living the true spirit of the Lotus Sutra as Nichiren intended. The first of the two is where Nichiren encourages Shijo Kingo to take care of his health, but more importantly to take care of his mind and heart. In Japan, the word shin means both, the seat of one’s thoughts and of one’s feelings and attitude. Nichiren wrote:

It is useless to stack up a pile of treasures in your storehouse if you are in poor health. Therefore, the value of a healthy body is more precious than treasures in the storehouse. At the same time, however, a healthy body means nothing if your mind is not pure. This is why we can say that our most precious treasure is our mind itself. Upon reading this letter, please try to accumulate the treasure of your mind. (WNS4, p. 129)

Here we see that Nichiren is very much aligned with the most basic teaching of Buddhism as found in verse 183 of the Dhammapada:

Refraining from all that is detrimental,

The attainment of what is wholesome,

The purification of one’s mind:

This is the instruction of Awakened Ones.

Nichiren then tells the story of Emperor Sushun who brought about his own downfall because he did not control his anger and hostility. Against advice from the wise Prince Shotoku to be patient with others, he stabbed a wild boar that had been presented to him in the eyes with his knife saying, “This is what I’ll do to my enemies.” Despite bribes to those around to keep silent about the incident, his words and actions got back to a man who feared the emperor intended to kill him and so he ordered someone to assassinate the emperor. Nichiren then makes the following point, “Therefore, even if one is on the throne, one should take care not to carelessly express what is on one’s mind.” (WNS4, p. 130)

Nichiren ends the letter with the following:

A wise man named Confucius of China is said to have thought over what he intended to say nine times before he uttered a word. It is also said that Tan, the Duke of Chou, interrupted washing his hair, or having a meal, three times to see visitors without keeping them waiting. How much more you who have faith in Buddhism should take these examples to heart! Otherwise, you will regret it later. Please do not bear a grudge against me. This is the teaching of the Buddha. The essence of Buddhism is the Lotus Sutra, and the gist of practicing the Lotus Sutra is shown in the Never Despising Bodhisattva chapter. Contemplate why Never Despising Bodhisattva stood on the street to bow to passersby. The true purpose of Shakyamuni Buddha appearing in this world was to teach us how to behave ourselves on a daily basis. Consider this well. The wise are called human beings while the foolish are beasts. (WNS4, p. 130)

This is as clear a statement as one could wish that Nichiren believed the central message of the Lotus Sutra is to see ourselves and others as buddhas and to then act accordingly. It does matter what we do, what we say, and even what we think in terms of the attitudes we choose to cultivate.

The six perfections and the eightfold noble path are not bypassed by our practice of the Odaimoku and faith in the Lotus Sutra. Rather, the prime benefit of the practice of the Lotus Sutra is that we find that the wisdom and virtue of the six perfections and the noble eightfold path are expressions of our true nature. Just by looking at right view, right speech, right action, and the perfections of morality and patience, we find that we are to treat others with patience and kindness, not to kill, steal, or engage in sexual activity that harms ourselves or others, not to lie, divide people against each other, use harsh words, or gossip about others. This is not just a list of “thou shalt nots.” It is a description of how we will behave if we truly respect ourselves and the people around us.

Nichiren tells us that the gist of practicing the Lotus Sutra is shown in the conduct of Never Despising Bodhisattva, which he correlates with the examples of Confucian sages in the past who showed their deep respect and consideration for others. In the Never Despising Bodhisattva chapter of the Lotus Sutra, the eponymous bodhisattva bows to everyone he meets and says, “I deeply revere you. I could never find you unworthy of respect or put myself above you. For all of you are practicing the bodhisattva way and all of you will become buddhas.” (Threefold Lotus Sutra, p. 322) Yes, as we noted at the beginning, Nichiren said that our practice is the practice of Namu Myoho Renge Kyo which is the spirit of the single moment of understanding by faith and the stage of rejoicing. Here he is saying that our practice is the practice of Never Despising Bodhisattva. These are not two different practices. If we truly understand by faith and rejoice in the message of the Lotus Sutra, then we are joyfully receiving with faith the message that we are all buddhas becoming buddhas, and therefore worthy of the giving and receiving of the kind of respect that Never Despising Bodhisattva gave to all whom he met. The conduct described by the six perfections and the noble eightfold path flows naturally from this.